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"Buddhist practice is often nothing else, like wide spread, as the try to escape form the foundation, the cause of suffering, the contact, in a wrong way, out of unknowing and out of that there comes either outwardly world escape or inwardly development of acquiesce by developing of "householder equanimity"

To learn what actually is touched, where and how contact comes into being and what one would need to from contact, here are some discourses:

Namo tassa bhagavato arahato sammā-sambuddhassa

Bhumija Sutta: To Bhumija

Staying at Savatthi. Then Ven. Bhumija, arising from his seclusion in the late afternoon, went to Ven. Sariputta. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sariputta, "Friend Sariputta, there are some brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made. There are other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are other-made. Then there are other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made & other-made. And then there are still other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are neither self-made nor other-made, but arise spontaneously. In this case, friend Sariputta, what is the Blessed One's doctrine? What does he teach? Answering in what way will I speak in line with what the Blessed One has said, not misrepresent the Blessed One with what is unfactual, and answer in line with the Dhamma so that no one whose thinking is in line with the Dhamma will have grounds for criticism?"

"The Blessed One, my friend, has said that pleasure & pain are dependently co-arisen. Dependent on what? Dependent on contact. One speaking in this way would be speaking in line with what the Blessed One has said, would not be misrepresenting the Blessed One with what is unfactual, and would be answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma would have grounds for criticism.

"Whatever brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made, even that is dependent on contact. Whatever brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are other-made, even that is dependent on contact. Whatever brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made & other-made, even that is dependent on contact. Whatever brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are neither self-made nor other-made, but arise spontaneously, even that is dependent on contact.

"That any brahmans & contemplatives — teachers of kamma who declare that pleasure & pain are self-made — would be sensitive to pleasure & pain otherwise than through contact: that isn't possible. That any brahmans & contemplatives — teachers of kamma who declare that pleasure & pain are other-made... self-made & other-made... who declare that pleasure & pain are neither self-made nor other-made, but arise spontaneously — would be sensitive to pleasure & pain otherwise than through contact: that isn't possible."

Now it so happened that Ven. Ananda overheard this conversation between Ven. Sariputta & Ven. Bhumija. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he reported the entire conversation to the Blessed One.

"I have said, Ananda, that pleasure & pain are dependently co-arisen. Dependent on what? Dependent on contact. One speaking in this way would be speaking in line with what I have said, would not be misrepresenting me with what is unfactual, and would be answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma would have grounds for criticism.

"Whatever brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made, even that is dependent on contact. Whatever brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are other-made... self-made & other-made... neither self-made nor other-made, but arise spontaneously, even that is dependent on contact.

"That any brahmans & contemplatives — teachers of kamma who declare that pleasure & pain are self-made — would be sensitive to pleasure & pain otherwise than through contact: that isn't possible. That any brahmans & contemplatives — teachers of kamma who declare that pleasure & pain are other-made... self-made & other-made... neither self-made nor other-made, but arise spontaneously — would be sensitive to pleasure & pain otherwise than through contact: that isn't possible.

"When there is a body, pleasure & pain arise internally with bodily intention as the cause; or when there is speech, pleasure & pain arise internally with verbal intention as the cause; or when there is intellect, pleasure & pain arise internally with intellectual intention as the cause.

"From ignorance as a requisite condition, then either of one's own accord one fabricates bodily fabrication on account of which that pleasure & pain arise internally, or because of others one fabricates bodily fabrication on account of which that pleasure & pain arise internally. Either alert one fabricates bodily fabrication on account of which that pleasure & pain arise internally, or unalert one fabricates bodily fabrication on account of which that pleasure & pain arise internally. (Similarly with verbal & intellectual fabrications.)

"Now, ignorance is bound up in these things. From the remainderless fading & cessation of that very ignorance, there no longer exists [the sense of] the body on account of which that pleasure & pain internally arise. There no longer exists the speech... the intellect on account of which that pleasure & pain internally arise. There no longer exists the field, the site, the dimension, or the issue on account of which that pleasure & pain internally arise."

"Now if internally the eye is intact but externally forms do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness. If internally the eye is intact and externally forms come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness. But when internally the eye is intact and externally forms come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.

"The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate. One discerns, 'This, it seems, is how there is the gathering, meeting, & convergence of these five clinging-aggregates. Now, the Blessed One has said, "Whoever sees dependent co-arising sees the Dhamma; whoever sees the Dhamma sees dependent co-arising."[4] And these things — the five clinging-aggregates — are dependently co-arisen.[5] Any desire, embracing, grasping, & holding-on to these five clinging-aggregates is the origination of stress. Any subduing of desire & passion, any abandoning of desire & passion for these five clinging-aggregates is the cessation of stress.' [6] And even to this extent, friends, the monk has accomplished a great deal.

"Now if internally the ear is intact...

"Now if internally the nose is intact...

"Now if internally the tongue is intact...

"Now if internally the body is intact...

"Now if internally the intellect is intact but externally ideas do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness. If internally the intellect is intact and externally ideas come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness. But when internally the intellect is intact and externally ideas come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.

"The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate. One discerns, 'This, it seems, is how there is the gathering, meeting, & convergence of these five clinging-aggregates. Now, the Blessed One has said, "Whoever sees dependent co-arising sees the Dhamma; whoever sees the Dhamma sees dependent co-arising." And these things — the five clinging-aggregates — are dependently co-arisen. Any desire, embracing, grasping, & holding-on to these five clinging-aggregates is the origination of stress. Any subduing of desire & passion, any abandoning of desire & passion for these five clinging-aggregates is the cessation of stress.' And even to this extent, friends, the monk has accomplished a great deal."

That is what Ven. Sariputta said. Gratified, the monks delighted in Ven. Sariputta's words.